THE FAMILY

          AFTER THE WORLD, the mountains, and the cardinal directions were created, and here were trees, fruits, and flowers, the gods made four human beings out of red earth, whom they provided with utensils to work with and houses to live in. Batara Siwa, the Supreme Lord, next made four mature girls for wives of the four men. The god of love, Batara Semara, made mating a pleasure so that the women would be fertilized, and eventually the four couples had many children: 117 boys and 118 girls, who grew, became adolescent, married, and bad children. But there remained a girl without a husband. Broken-hearted, she went into the forest and there found the stump of a jackfruit tree
(nangka) which Siwa had carved, to amuse himself, into the likeness of a human being. The girl made love to the wooden figure and became pregnant. Out of pity for her, Semara gave life to the figure so that she also could have a husband, and the couple became the ancestors of the ngatew6l clan," whose totem is the nangka tree

Another legend tells us that the gods concentrated to make human beings and produced two couples; one yellow in color: Ketok Pita and Djenar; another red: Abang and Barak. From the yellow couple was born a boy, Nyuh Gading, "Yellow Coconut" and a girl named Kuning. The second couple had also two children, a boy named Tanah Barak, "Red Earth" and a girl Lewek. Yellow Coconut married Lewek; Red Earth married Kuning; and their descendants did the same until the population of Bali was created."

There are endless tales like these relating the origin of the Balinese to magic or ordinary unions of the eternal male and female principles, elements of great importance in the religion around which their life revolves. Their supreme deity is Siwa, the esoteric combination of all the gods and all the forces of nature, he who is the hermaphrodite ("hindu") in the sense that within him are the male and female creative forces, the complete, perfect unity. Men and women must imitate their gods to attain some of that divine " completeness " by uniting to form families that worship common ancestors in the family shrine of each Balinese household. The various families that compose a village all worship in turn a common ancestor, the village god represented by the " Navel," the pus6h, the temple of common origin. Family ties are consequently the most important factor in Balinese life; a continuous sequence that relates the individual to his family, to his community, and to the total of the Balinese people in a relationship that represents race and nationality to them. A woman who marries a Chinese, a Mohammedan, or a European automatically ceases to be a Balinese.

A Balinese feels that his most important duty is to marry as soon as he comes of age and to raise a family to perpetuate his line. A bachelor is in Bali an abnormal, incomplete being devoid of all social significance since only settled married men can become members of the village association. Even pedandas, the high priests, do not conform to the ascetic abstention favoured by orthodox Hindus And invariably marry.

Thus every Balinese ccntres all his bopes in having children, preferably male children, who will look -after him in his old age and most important of all, sons who will take the proper care of his remains after be is dead, performing the necessary rites to liberate his soul for reincarnation, so it will not become an aimless wandering ghost. From paintings and temple reliefs, they are familiar with the fate that awaits the childless in Hades, the swarga, where a woman who dies without children is condemned to carry a gigantic worm suckling at her useless breasts. A man who does not obtain children from his wife has the right to divorce her and get back the money he paid for her; or if she dies or runs away, he remarries as soon as possible. Often the sterile wife will herself suggest and even provide for a second wife for,", her husband. There are, however, many childless couples that,"" because of personal attachment or for economic reasons remain monogamous and are content to borrow or rather be given a child,by a neigbbour or a relative to bring up as their own.

The Life Of The Children

       Forty-two days after birth, when the child is blessed by the priest, be is given anklets and bracelets of brass and silver in place of the black strings that he wore tied around his wrists since he was seven days old. His ears are pierced, and a thread is passed through each hole so that three months later he can wear little flower-shaped car-rings of gold. Around his neck is tied a necklace composed of various amulets that will protect him and influence his growth: a silver tube containing a dried piece of the child's own umbilical cord, some coloured glass beads, a piece of black coral (akar bahar) , an ancient coin, and a tiger's tooth or a piece of tiger bone. This is all the child wears until he is about seven years old, but little girls are given a skirt and a sash three or four years before. The repugnance of the Balinese for actions characteristic of animals causes them not to permit children to crawl on all fours, and before the child is three months old he may not even touch the earth and is carried everywhere.

Offerings are made when the child is three months old (nelu bulanin) and again at his first anniversary (otonan) when the child is 2 1 o days old, one Balinese year. Then he is dressed in rich brocades and is 'given gold bracelets, anklets, a necklace set with rubies and sapphires, and agold disk with a, ruby in it, which is pasted on the child's forehead. His hair is then cut (ngutangin bok) , and his head is shaved clean except for a lock or hair on the forehead that is never cut; otherwise he would become ill. On this date the priest blesses the child again, while offerings are made to the family shrine, to the sun, and to the evil spirits.

The well-to-do make a big occasion of the first birthday and give a banquet with theatrical performances, but it is a rule for all to give a shadow-play as a part of the ceremonies. After the first anniversary less attention is paid to birthdays; the third year has a special significance and perhaps the mother will make some offerings in subsequent years, but grown people forget about them and soon lose track of their ages.

On his first birthday the child receives his magic name from the priest, who writes various propitious names, obtained through a divination, on pieces of palm-leaf which be burns. The name given to the child is that which can be made out most clearly from the charred remains, or the one that takes the longest time to burn. This is a secret name that no one ever hears and soon even the father forgets it. A baby is simply called " the child, of so and-so," but eventually he is given a personal name by his parents. Even this name has an influence over his life and should he become sick often, the name is. to blame and a more appropriate one is chosen by the priest or the witch-doctor.. Boys and girls are called by their names, but it would be poor i manners to do so after the child has grown up. A personal name is private property and it is always patronizing to call a person by his name. High-caste people keep their names secret and go trough life called only by their caste titles.

Most commonly used are the words that refer to tb,.e order of a person 11 s birth: the first child of Sudras is called Wayan; Putu or Gede for high castes; the second child is Made or Nengah; the third is Nyoman; and the fourth is Ketut. The order is repeated for subsequent children. Satrias add the word Nguirah to their other titles to indicate the purity of their descent , (for example, Anak Agung Ngurah Gede). The words for father (bapa) and mother (meme) have a very elastic application; every uncle and aunt is called bapa and meme, and every cousin is a brother or sister, but well-bred young man calls his: father guru (" teacher ") . Elderly people are called grandfather (pekak) or grandmother (dadong) as a sign of respect in the same way that a young man calls his older friends " elder brother " (bli) , while a girl is called " sister " (embok) . After a sudra couple have children their name changes to " Father or Mother of so-and-so." Our servant Dog, the father of little Muluk was called Pan muluk and his wife was known as Men muluk. Gusti.'s wife, a woman of high caste, was called gusti Rake, but after she became the mother of gusti gede she became known as gusti Biang Rake, biang being a polite term for " mother."

From the time the child can walk, lie is left to himself and falls in the care of other children. Small girls know how to take care of babies with the same proficiency as their mothers and it is common to see babies carried on hips of girls only slightly older. The child learns early to be self-sufficient and is free to wander all over the village and to do as he pleases. A child is often called I dewa, " a god "; he is not considered responsible for his actions, because, as they say, " his mind is still undeveloped " and it is the god within him that acts through his body. At home there is no regular discipline and no pampering; the parents do not intimidate their child, but rather wax him into obedience as an equal. And he is never beaten; if a mother loses patience and strikes her child, lie would, in all probability, strike back and she would be mortified and would grieve over her rash impulse. The sensible Balinese, that if a child is beaten his tender soul will be seriously damaged.

Frequently the father is inclined to be more demonstrative than the mother, and it is common to see a man with his child in his arms, taking him everywhere and talking to him as if he were a grown-up. It is extremely rare to hear a child cry. Thus the child grows among other children 4s a member of a children's republic, with an independent life of its own. Often groups of children go out on expeditions, remaining away from home all day. When they get hungry they cab buy food from a public stand with the pennies that are given to them every day. Only by the independence and lack of pampering can one explain the well-mannered seriousness and the self-sufficiency of Balinese children. With no special behaviour set for children apart from that of grown-ups, the mentality of a Balinese child develops quickly. Nothing is bidden from him; he listens to all conversations of grown people and observes the acts of animals, so his sexual education begins as soon as he is able to talk. A child in Bali knows facts about which an adolescent in the West is totally ignorant, and we knew children under five who could make erotic jokes. Their sense of responsibility became patent to me when I became the guest of a small boy in whose house I had spent the night. The next morning he took me hr a walk to see his village, showed me the temples, and introduced me to the local prince then we went to the market to see the good-looking girls of the village and he told me the story of the love affairs of each, while he bought fried peanuts, from his favourite vendor to treat me. He even offered me some of his own cigarettes; it is normal for little boys and girls to smoke and they show preference for a cer. tain brand of tobacco perfumed with cinnamon and cloves in little cigarettes wrapped in corn husk that sell six for a penny.

A boy assists his father in the Work at home and in the fields, and cares for the cattle, driving the cows and buffaloes and bathing them at sunset. He learns his father's trade, and by the time he is about eight or ten he has a good knowledge of practical matters. Besides the hybrid education that the Balinese now receive in the Dutch schools, a boy learns to read and write in Balinese characters from his father or his guru"; mythology, ethics, and history he learns from watching plays and puppet shows, where he can pick up literary terms and become a scholar. Little girls learn from their mothers to cook, weave, thresh rice, and make offerings. Although the higher education is rather the attribute of men, women are not barred from acquiring knowledge, and even peasant women show high spirits and a keen mentality.

ADOLESCENCE

       A boy comes of age gradually and unconsciously, but the first menstruation of a girl (nyatial) is an important event and when this condition arrives to the daughter of a prince, the village kulkul is beaten to announce that the little princess is now a woman of marriageable age. As soon as the fact is discovered, the girl is secluded in the sleeping-quarters, and the veranda is en closed with screens of woven palm-leaf, leaving a small entrance. Men are strictly forbidden to go into the place. The girl becomes automatically sebel, unclean, and remains in seclusion until the menstrual period is over and until the auspicious day when she Will be purified by the, priest. Then -a great feast is given by her family to celebrate her reappearance into the world as a mature woman.

We assisted at the purification feast of Made Rai, one of the legong dancers of Belaluan, who had just come of age. When we arrived at her house, Made Rai was being dressed inside the house, surrounded by busy women who came and went with clothes, jewels, and flowers. The platform of honour of the bale gede, the reception hall, was filled with great offerings of palm leaf, fruit, and flowers, and the high priest, the pedanda, waited to perform the purification, sitting cross-legged on the high bale with an air of a loof importance, his intriguing paraphernalia ready in front of him. Made Rai made her triumphal appearance among exploding firecrackers, carried on the shoulders of Regog, the strong man of the bandjar, and dressed in the ceremonial costume of her class: a skirt of prada, silk with applications of gold leaf, a scarf of brocade around her budding breasts, subangs of gold in her ears and a crown of gold flowers. She was deposited on a mat before the priest, who proceeded with his maweda, magic prayers recited with an accompaniment of mystic gestures with the hands. The priest sprinkled her with holy water and occasionally flung flowers towards the girl. Certain offerings, " moons " of palm-leaf and long brooms, sexual symbols, were held in front of her while she fanned their essence towards herself with graceful gestures of her dance-trained hands. The holy water that the priest had consecrated was poured on her hands through a rice-steaming basket (kukusan) ; she drank the water with reverence, wiping her wet palms on her forehead This ended the ceremony and Made Rai could then go to pray at the temple of origin of her family (pura dadia) . She was taken in procession, carried on a palanquin preceded by flags and spears. On arriving at the temple she knelt on a cushion in front, of the principal shrine and she prayed with the other members., of her family, while the old men sang kekawin poems that & scribed the beauty of the dedari, the nymphs of heaven. The, procession returned home and the guests were entertained plays and dances to celebrate the fact that Made Rai, the litt girl that a few days before roamed unconcerned all over the bandjar, had become a beautiful woman of fourteen.

The custom of filing the teeth has a deep significance among primitive peoples, usually as-a form of initiation ceremonies at puberty. Others tattoo or scar their bodies, and even Westerners, who are horrified at the absurd customs of savages, practise initiation tortures in the form of sabre duels, beatings, featherings, or simply breaking their noses at college football games.

The Balinese file their teeth when a boy or a girl comes of age; not in sharp points like some Africans, or down to the gums like the Sumatrans and other Indonesians; but they simply file off a small portion of the upper incisors and upper canines to produce an even line of short teeth, also wearing them down to smooth their outer surface. Undoubtedly the custom of filing the teeth (mesangih mepandes) had its origin in initiation rites. As. We have seen, the teeth are not only filed to make them beautiful, but also blackened, and it is possible that, like the custom of cutting the rice stalks at harvesting-time with a small blade. carefully hidden in the palm of the hand, the filing and blackening of the teeth may in some way be connected with the fear of offending, or hurting, the rice soul. Today, as I have said, young people are giving up chewing betel-nut, and the custom of blackening the teeth is disappearing. It is mostly elderly people who display black caverns for mouths, oozing with blood-red betel juice.

The filing should be performed preferably at puberty, but the ceremony is expensive because of fees, guests, banquet, offerings and so forth, and usually only the well-to-do can afford it then, Although it is not longer regarded as essential, many people have their teeth filed later in life if they were not filed during youth. It is believed that a person may be denied entrance into the spirit world if his teeth are not filed, and often the teeth of a corpse are filed before cremation so that be will not look like a demon, a raksasa, the long canines of whom stick out through the cheeks like a wild boar's.

The filing takes place on an auspicious day after the person is blessed by a pedanda. The boy or girl may not go out of the house the day before and Van Eck tells of a Brahmanic rule that demands that the person remain in the dark for three days. The operation is performed by a specialist, generally a Brahmana, who knows formulas by which his tools - files and whetstones are blessed " to take the poison out, of them," to make the operation painless. The patient is laid on a bale among offerings, the head resting on a pillow which is covered with a protective scarf, gringsing wayang wangsul, one of the magic cloths woven in Tenganan, the warp of: which is left uncut. The body is wrapped in new white cloth and assistants bold down the victim by the bands and feet. The tooth filer stands at the bead of the ba16 and inscribes magic syllables (aksara) on the teeth about to be filed with a ruby set in a gold ring. The filing then proceeds, taking from fifteen minutes to a half-hour, endured stoically with clenched hands and goose-flesh, but without even a noise from the patient, who is given a rest from time to time, so that with the help of a mirror he can see the results. Often he makes suggestions and even complains when the teeth are not yet short enough.

During these pauses the patient spits the filings into a small yellow " coconut adorned with a palm-leaf fan and flowers. When the filing is over, the boy or girl, paler than usual, but apparently not suffering pain, takes the coconut with the filings over to the family temple, where it is buried just behind the ancestral shrine. We questioned a girl who had just come out of the trying experience about her sensations and she assured us that she felt " shivers," but no pain; she seemed happier and smiled more freely than before.

Among the puritanical Bali Agas of the mountains, adolescent boys (truna) and girls (daha) are considered pure people not yet contaminated by sexual intercourse. In those ancient villages the inhabitants are divided into four separate clubs: of men, of womenj and, of " virgin "boys (seka truna) and girls (seka daha)

whose purity is jealously preserved, since they have special rites to perform in the systematic village magic: the care of divine heirlooms too dangerous for less pure people to handle. Consequently, in the strict communities of the Bali Aga, sexual licence on the part of a boy or girl is a crime against the village magic and is proportionately punished.

This is not the case, however, among the ordinary Balinese villages, where boys and girls lead a freer sexual life. There matters of sex are not solemn, mysterious prohibitions, and it is natural that in coming of age they should continue to have sexual relations that started in the character 'of play, incompletely of course, during childhood.

The average Balinese does not attach great importance to virginity and it is not difficult for a divorcee' a widow, or even a woman who has committed adultery to marry again. Low caste girls have many occasions to meet boys and often carry on affairs, kept secret-because of natural shyness. The Balinese are extremely discreet in their intimate relations; lovers are never seen together in public, and it would be unpardonable manners

for a man to make insinuations to a girl in public. It is not unusual for girls to take the lead and " make eyes " (saling sulang) at boys, or give encouragement to a shy suitor with some sort of small present.

Girls of high caste are usually chaperoned and their chances of meet in a boys are considerably fewer. For the princes, whose mentality is more " Oriental " than that of the less prejudiced average Balinese, a virgin (gentan, in the absolute sense of the word) is highly desirable. Where feudalism, still holds sway, a prince may order a subject of his to reserve his pretty daughter for him when she comes of age, and there are cases of Satrias and Brabmanas who kidnapped a girl of their own, caste immediately after the first menstruation. Such cases are shocking to most Balinese, however, and there are rules and penalties against premature marriages. In general, the average marriageable age is eighteen for boys and sixteen for girls. A noble Balinese friend once told me that he could tell a virgin at first sight from the texture of her skin, fie shape of her breasts, the muscles under her arms, and even the shape of the mouth; but he added sadly that now that so maay girls wear blouses it has become more difflicult to tell!

Young people meet at the market, at harvesting-time, when everybody helps to cat the rice, at the river, and so forth, but especially at the frequent village celebrations and nocturnal theatrical performances, when the boys meet their friends and make new conquests. An attraction at all festivals is the pretty dagangs, girls who run small stands of food, drinks, cigarettes, and sirih. They sit behind little tables illuminated by petrol
lamps, scraping coconuts, grinding sauces, and serving drinks, surrounded by a circle of admirers who squat on the ground, joking, with them on the pretext of buying a pennyworth of peanuts or a package of cigarettes. Some girls know that it is best to
remain cold and indifferent, attending to their business, while others are gay and friendly and can answer cleverly to the boys wisecracks.

To the Balinese, the average features of Nordics are not to be .admired; sharp noses, prominent chins, white skin, blue eyes, blond hair, and so forth are distasteful to them. They compare blond hair to that of albinos, but red hair is still worse, since only. witches and some devils have red hair . Only dogs, monkeys, and evil characters have long, prominent teeth and hair over their bodies. For the Balinese taste, the skin should be smooth, clear, and devoid of superfluous hair, which they call bulu, " feathers" to differentiate it from the "proper" hair of the head, which is called rambut. The hair of women should be thick, black, and glossy; goddesses are represented with hair down to their knees. The complexion should not be too dark and a girl with a golden skin is considered beautiful even if other requirements are missing. The face should be round, the eyes bright and almond shaped, but not too large, while the mouth must not be too small, with full arched lips and short even teeth. The already mentioned outline of the forehead is important. It must be high and narrow, in a deep arch coming down to the temples. Moles and beauty spots are admired, and it is believed that a woman who possesses a small mole in the area of the lips is destined to marry a Radja who will have to remain faithful to her. Perfume, either in the form of aromatic oil or as fresh flowers, is necessary to enhance one's attractiveness, and whenever there is a crowd the pungent smell of tjempaka and sandat blossoms, mixed with it that of coconut oil, fills the air.

The body should be small but well proportioned, the hips and waist narrow, and the breasts round and full; a woman should never be too fat nor too thin. Women are less particular about their men and the rules are not so well defined; vitality, strength, a well-proportioned body, and a smooth skin devoid of hair are the physical requirements of a man in a woman's eyes.

THE LOVE LIFE OF THE BALINESE

Romanticism only flourishes where traditional barriers for the free and natural relations between men and women are strongest. Consequently the practical and unrestrained Balinese in love does not idolize the woman be desires, but goes directly to the point. If he feels strongly attracted by a girl, he does not pretend a platonic interest and must culminate his desire by sleeping with her. A direct solicitation constitutes his declaration of love: " Do you want? (Kayun? Nyak?)" The only words in Balinese for "love" is kayun, suka, deman, nyak, all mean desire, " to like", and " to want", while stronger terms like lulut and tresna have a certain illegal connotations adultery (mamitra) on, as in Without a word in their vocabulary for the abstract idea of romantic love, the Balinese does not develop a morbid unhappiness when failing in love. A man who is refused by a girl may be unhappy for a while even as among us, but soon he will forget her and fall in love with a less recalcitrant girl.
Should the man be accepted, the affair may be developed into attachment that will in most cases lead to marriage. It is not infrequent that the couple may live together gendak before marriage, although not exactly in sin, since gendak is permitted
as a sort of a trial marriage, not yet made legal in public and before the gods. Often in a prearranged. marriage the couple is allowed gendak, and there are regulationstbat protect the woman against desertion and that make children born in the gendak period legal. Even among the more puritanical Bali Agas gendak appears in the traditional village law, as in the following excerpt from the law of the village of Lumbuan in the Bangli mountains:

"…the desa orders a man accused of intimacy with I a woman to take her as wife, making the offerings and ceremonies mentioned above. Should the man refuse to marry her he, has to pay the Penyeheb (a roast pig) and tumbakan (a cow) while the woman will pay only the tumbakan to clear her impurity and the pollution of the village (sebel). Should there result a child, it belongs to the woman. If it is not known who the man was, the woman is responsible and must provide the penyeheb and tumbakan within an allotted time." (Bawanagara, T. 11, No. 8/9, 1933)

This attitude must not be interpreted as one, of promiscuity; the Balinese like to marry young, and a man after love has usually marriage in view. However, a girl is not too, easily persuaded and puts off her suitors, often too long, and the ~ boy is either bored and leaves her or is obliged to use stronger methods.

Shy people who are after success in love maycinploy the services of professional matchmakers (ceti) or those of a magician to make a reluctant girl yield. To appear beautiful in the eyes of a desired person certain amulets are employed most often ancient Javanese bronze disks with a hole in the centre like Chinese coins, which are carried on the belt. Those used by men (pipis ardjuna) have an image in low relief of their semi-divine, romantic hero Ardjuna, while those tiged by women are the socalled " moon-coins" (pipis bulan) the moon coins I -had occasion to observe seemed to me simple old kepengs. in which the.border was not properly centered roucing an accidental design
like a new moon.These coinns in retality ancient amulets, are believed to have been made bray the Gods and not by humans; I was told that they are found lying around the temple at night if it is the wish of the gods to preRsenion4e with a magic coin. The lucky owners often lend them or rent them to prospective lovers for rather high prices. They a are kept wrapped in a little rag, covered with ointments and flower petals so that they will not die " and become useless.

In more difficult cases an infatuated person has recourse to powerful love magic (guna pengasih) incantations that resemble other sorts of secret magic and that consist of a charm (serana) and a spoken formula ( Mantra) - Typical charms are twin coconuts or twin bananas, and even more effective are the saliva of a snake, the tears of a chili, the oil from a coconut that has been dragged around by a chili, or that from a coconut tree under which a pregnant woman has sat. " The silken net " ( Ijaring sutra), " the crawling serpent " (i naga bilad), and the "constant weeping " (i tuntung tanggis) are among the names
of formulas used to obtain a difficult girl. The desired person must be anointed inadvertently with the above-mentioned charms after the corresponding magic formula has been recited over them.

There are other ways to get a girl, such as the pengatiap, stealing her thoughts through concentrated mental effort " (keneh); thinking of the beloved at all times: when eating, putting food aside for her, and on going to sleep calling her mentally until she is made so unhappy and uncomfortable that she cannot work, eat, or sleep until she is with the man who operates the magic.

I was told of a special magic way to obtain a girl for " only one night," which is to remain throughout the night looking intensely at the flame of a lamp made out of a new coconut, freshly made oil, and a new wick, remembering the girl's face. On the following day she will not be able to refuse the man. A girl will also fall in love with a man who succeeds in feeding her a sirih leaf (to chew with betel-nut) on which has been inscribed an image of a Cintia, " the Unthinkable God," with enormously exaggerated sexual organs.

Besides these innocent and harmless procedures, there is a black and evil sort of magic (pengiwa) when a man or a woman wants to take revenge on a lover; to tie a hair of the victim to a bird which is afterwards released will make the person lose his mind. Another way to make a lover go insane is to make an image of the person using something that belonged to him: a piece of his underclothes, hair, nail-clippings, or earth from his footprint, but with the head either at the place of the sex or at the feet; the whole then inscribed with magic syllables and a formula said over the image.

Menstrual blood anointed on the bead of a man infallibly destines him to be henpecked.

The love technique of the Balinese, is natural and simple; kissing, as we understand it, as a self-sufficient act, is unknown and the caress that substitutes for our mode of kissing consists in bringing the faces close enough to catch each other's perfume and feel the warmth of the skin, with slight movements of the head (zigaras, diman) in the manner which has been wrongly called by Europeans " rubbing noses." In general, the love practices of Westerners seem to the Balinese impractical and clumsy, especially in relation to intercourse, for which the general adopted form is the man kneeling, the wo man reclining, a posture such as Malinowsky describes of the Trobriand Islanders in his Sexual Life of Savages. : The Balinese believe that too hasty intercourse can only result in a deformed child. I have insisted that the Balinese are frank in sexual matters, although the terminology for the sexual act is governed by definite rules: there are extremely refined terms like the classic akrida; usual ones, metemu, to meet "; and unmentionably coarse ones (mekatuk) . There are, besides, terms used for animals, such as metunagan and mesakif. The taboo against incest (salah timpal) extends to certain spiritual relations; it is incest to sleep with the daughter of one's teacher, who is considered as his pupil's spiritual father. A real child cannot marry an adopted brother or sister, and among-the Bali Agas cousins are equally forbidden to marry, although the rest of the population does not always agree, especially the no ability, among whom such marriage is often considered desirable. Tabooed for sexual relations are albinos, idiots, lepers, and in general the sick and deformed. Making love to a woman of a higher caste is a dreadful breach of caste rules and a dangerous one if discovered - I have mentioned that in old times the couple was killed - although it is not unthinkable that a Sudra boy may have a secret love affair with a noble girl

It is my impression that sexual abnormality is not prevalent among the Balinese and if it exists at all among the common people is due purely to mercenary reasons. The people are naturally languid and affectionate; it is usual for people of the same sex to embrace each -other ' to hold hands, to huddle together for a nap at public places; and even old men are often seen walking down the road band in band. This has given outsiders the impression that Balinese boys are effeminate, although, on the other hand, I have been asked by a naive Balinese why it is that white men so often prefer boys to girls.. I could only deny, his strange idea, but later I found the explanation when I observed the
alarming number of mercenary homosexuals around the hotels at night. In general the idea of homosexuality is inconsequential to, the Balinese, and a boy known as a, professional homosexual eventually falls in love with a girl, marries her, and becomes
normal. There are in Bali curious individuals called bentji, interpreted by the Balinese as " hermaphrodites " a condition which is characteristic of god so but bad and ridiculous among humans. The bentji are men who are abnormally asexual from birth (impotent, according to the Balinese), who act and dress like women and perform the work of women., In Denpasar there was one of these pitiable creatures, a man who dressed like a girl and talked in falsetto, selling food at a public stand, in the main street. It was a great joke of the village boys to sit by the bentji and make him offers of marriage. He answered coyly and even seemed to enjoy the puns.

Prostitution bad not, until recent years, flourished in Bali, but there are in the Balinese language terms that differentiate between a woman who prostitutes herself for pleasure (demangan, dialir) and a mercenary prostitute (nyundal, nayang) , a type that is rapidly increasing in the centres where there are foreigners. Bestiality (salah karma) is a dreadful, crime against the spiritual health of the community and is supposed to make.the country " sick " (panas) with epidemics, loss of crops, and so forth. In former times both animal, and offender were thrown into the ocean; today the animal is generally drowned and, the man exiled or put in jail. In any case a great ceremony of purification with animal sacrifices (mecaru) is necessary to cleanse the land. Bestiality is so horrifying to that Balinese that they can only explain it as bewitchment on the part of the man, to whom the animal appears as a beautiful woman.